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Stepping to the right, regally crowned and lying over a bed of snakes; [23] in Achala-Vajrapani form he is shown with four heads, four arms and four legs adorned with symbols of vajra, sword, lasso and skull cup and trampling over demons; [23] Mahachakra-Vajrapani is a form with three heads and a third eye, and with six arms and two legs.
Supreme Knowledge of Vajrapani Tantra; Aparimitāyur-jñāna-hrdaya-dhāranī. Heart Sutra (Prajñāpāramitāhṛdaya, which contains a mantra). Regarding the practice of deity yoga in Action Tantra, Kongtrul outlines six main elements or deities, namely "Emptiness, letter, sound, form, Seal, and sign":
Deity, Mantra, and Wisdom: Development Stage Meditation in Tibetan Buddhist Tantra. Translated by Dharmachakra Translation Committee. Ithaca, New York: Snow Lion Publications. ISBN 978-1-55939-300-3. Kongtrül, Jamgön (2014). Creation and Completion: Essential Points of Tantric Meditation. Translated by Sarah Harding. Simon and Schuster.
In Tibetan Buddhism, Mahāsthāmaprāpta is equated with Vajrapani, who is one of his incarnations and was known as the Protector of Gautama Buddha. Mahāsthāmaprāpta is one of the oldest bodhisattvas and is regarded as powerful, especially in the Pure Land school, where he takes an important role in the Longer Sukhāvatīvyūha Sūtra.
There are practices of Vajravārāhī in all schools of Tibetan Buddhism, and in the Kagyu school Vajravarahi is one of its main yidam practices. Vajravarahi is depicted as a naked, often red-skinned maiden in a dancing posture, with a kapala (skull cup) in her left hand and a khatvanga on her left shoulder, while her right hand holds a curved ...
The figure of the Wrathful Vajrapani (lit. vajra in the hand) brandishes the vajra, in his right hand, above his head. Padmasambhava holds the vajra above his right knee in his right hand. The term is employed extensively in tantric literature: the term for the spiritual teacher is the vajracharya ; one of the five dhyani buddhas is vajrasattva ...
The Shurangama or Śūraṅgama mantra is a dhāraṇī or long mantra of Buddhist practice in East Asia. Although relatively unknown in modern Tibet, there are several Śūraṅgama Mantra texts in the Tibetan Buddhist canon. It has strong associations with the Chinese Chan Buddhist tradition.
The Nama-samgiti was preached by Shakyamuni Buddha for his disciple Vajrapani and his wrathful retinue in order to lead them into buddhahood. The essence of the Nama-samgiti is that Manjushri bodhisattva is the embodiment of all knowledge. The Nama-samgiti is a short text, only circa 160 verses and a prose section.